Powerful Occupational Therapists examines the life and times of a small group of occupational therapy leaders and scholars in a post-1950s America, to market their profession as one of increasing importance. Participating in the 1950s rehabilitation, the 1960s equal rights, and the 1970s women's movements, these innovators, being primarily women, aimed to define themselves as having professional and scientific authority that was distinct from the male-dominated medical model. The community of therapists faced challenges such as that of retaining the appearance of being "ladylike" whilst doing "unladylike" tasks. This book describes the personal experiences of 12 differing occupational therapists and it identifies how a group of them strengthened and developed the profession in the face of diverse challenges. This volume would be of interest to those studying occupational therapy, women and medicine and the history of medicine. This book was originally published as a special issue of Occupational Therapy in Mental Health.

The history of women in Wales and Scotland is in a thriving infancy compared to England. This book draws on this work to examine the significance of contrasting social, economic and religious conditions in shaping the lives of women in Britain. Although gender assumptions were broadly similar, female experience varied. Changes in clanship and inheritance, the employment of single women, the punishment of pregnant brides and scolds, the introduction of Protestantism, and the fusion of fairy beliefs with ideas of demonological witchcraft all contributed to the diversity of women's lives in Britain.

Offering a new interpretation of the transition from Catholicism to Protestantism in the English Reformation, this book explores its implications for an understanding of women and gender. It asserts that late medieval Christocentric piety shaped the nature of the Reformation, and reasseses assumptions that the "loss" of the Virgin Mary and the saints was detrimental to women. In defining the representative frail Christian as a woman devoted to Christ, the Reformation could not be an alien environment for women, while the Christocentric tradition encouraged the questioning of gender stereotypes.

Powerful Occupational Therapists examines the life and times of a small group of occupational therapy leaders and scholars in a post-1950s America, to market their profession as one of increasing importance. Participating in the 1950s rehabilitation, the 1960s equal rights, and the 1970s women's movements, these innovators, being primarily women, aimed to define themselves as having professional and scientific authority that was distinct from the male-dominated medical model. The community of therapists faced challenges such as that of retaining the appearance of being "ladylike" whilst doing "unladylike" tasks. This book describes the personal experiences of 12 differing occupational therapists and it identifies how a group of them strengthened and developed the profession in the face of diverse challenges. This volume would be of interest to those studying occupational therapy, women and medicine and the history of medicine. This book was originally published as a special issue of Occupational Therapy in Mental Health.

This 2003 book offers an interpretation of the transition from Catholicism to Protestantism in the English Reformation, and explores its implications for an understanding of women and gender. Central to this is an appreciation of the significance of medieval Christocentric piety in offering a bridge to the Reformation, and in shaping the nature of Protestantism in the period up to the Civil War. Not only does this explain much of the support for Protestantism, but it also suggests the need to question assumptions that the 'loss' of the Virgin Mary and the saints was detrimental to women. The Reformation undermined the ritual role of the Catholic godly woman but its definition of the representative frail Christian as a woman devoted to Christ meant that it was not an alien environment for the weaker sex. The Christocentric piety of the late medieval parish shaped the Reformation and paved the way for a more subtle understanding of gender.

In 1967, Christine and Mark leave New York State and drive out to British Columbia, looking for a remote place to disappear from civilization. Christine teaches in a one-room school in the Chilcotin, where ranchers and Indians still live the old-time way.

Then they venture up the coast of B.C. in March in an unseaworthy boat, only to get shipwrecked and go ten days without food or warmth. When their son is born, they return to the Chlcotin and stake land. They have a misadventure of getting lost in hostile country, and spend two nights sitting by a fire.

Mark finds the lakeshore too confining, so they travel by horseback and develop two homesteads in remote places. They hunt, fish, cut hay with scythe, store food up in a cache, build cabins, and spend three winters living in a tent pitched on logs.

Christine falls in love with Sage, and walks forty miles to the trapline where he is wintering. Over the next eight years, they homebirth two boys, trap, and build their homestead, including goats and gardens.

Once again she breaks up her relationship, and over the next ten years, gives birth to another son, raises her boys on her own, motivates them to be creative outdoor kids, and asks Jesus to be Lord of her life.

She meets and marries George, and the family moves to 100 Mile. George hits the bottle and goes berserk, so Christine moves back to her cabin in the Chilcotin.

Simon re-enters her life and she moves to Quesnel with him. That relationship falls apart, and she moves back to her cabin at Tatia Lake in 2004. The four boys are grown up, Christine is 59 years old and a grandmother of five, and finally has time to write this unusual autobiography.